A Catechism on the Thirty-nine Articles of the Church of England/Part III
PART III.
What is the subject of the third division of the Articles?
The spiritual condition of man.
What Articles does it comprise?
From the ninth to the eighteenth inclusive.
Article IX.
What is the subject of the ninth Article?
"Original or Birth-Sin."
What is original sin?
"It is the fault and corruption of the Nature of every man, that naturally is engendered of the offspring of Adam."
What is the effect or operation of this fault or corruption?
That by it "man is very far gone from original righteousness, and is of his own nature inclined to evil."
What is meant by "every man that naturally is engendered of the offspring of Adam?"
Every one that is born of a father and mother descended from Adam.
Why is that expression introduced?
To show that the Article does not speak of Jesus Christ, who was not naturally "engendered of the offspring of Adam." What then is the natural condition of every other child of Adam?
He has that "fault or corruption of nature, whereby he is very far gone from original righteousness, and is of his own nature inclined to evil."
What is meant by "original righteousness?"
The state of innocence and divine favour in which Adam and Eve were created.
Prove that every man has a fault or corruption of his nature.
Job xxv. 4; Rom. v. 12, 15, 17-19. In the book of Job it is inquired, as though admitting of only one answer, "How can he be clean that is born of a woman?" and St. Paul shows that in Adam all men have sinned and become liable to condemnation.
Prove that this fault reaches to the extent which the Article states.
Gen. viii. 21; Jer. xvii. 9; Ps. xiv. 2, 3. "There is none that doeth good, no not one;" and "the heart of man is deceitful above all things and desperately wicked;" and when men were left to themselves, "every imagination of the thought of their hearts was only evil and that continually."
What do you mean by "the flesh?"
The mind of man in his natural state since the fall.
What is meant by its "lusting contrary to the Spirit?"
That it is always inclined to go contrary to the Spirit of God. Prove that this is the case.
Gal. v. 17; Rom. viii. 7. "The flesh lusteth against the Spirit," and "the carnal mind is enmity against God."
How does this circumstance affect our state in the sight of God?
"In every person born into this world it deserves God's wrath and damnation."
Show that this is the case.
Eph. ii. 3; Rom. v. 18. We are "by nature children of wrath," and "judgment is come upon all men to condemnation."
Why is this the case?
Because God is holy, and must be displeased with any degree of sin.
How may this wrath and damnation be removed?
"There is no condemnation for them that believe and are baptized."
What passages of Scripture show this?
St. Mark xvi. 16; St. John v. 24.
What class of baptized persons are not contemplated in this part of the Article?
Children who are too young to exercise faith.
How does it appear that they are not contemplated?
Because the Article only declares that those who believe and are baptized are not under condemnation.
Are they therefore excluded by the Church of England from deliverance from the guilt of original sin?
No; for the conclusion of the Office of Infant Baptism[1] declares that all baptized infants dying before they have committed actual sin are undoubtedly saved.
What is the faith which must be in those adult persons who are delivered from condemnation?
A full confidence in God and hearty reception of the whole Gospel as the way of salvation. See the Homily on Faith, Part I.
But are those who believe and are baptized entirely delivered from original sin?
No; "this infection of nature remains even in the regenerate."
Who are meant by "them that are regenerated?"
"Them that are baptized:" for in the Latin copy of the Articles, the same word, renatis, is used for both baptized and regenerated.
How does this infection show itself?
By its fruits: for by it "the lust of the flesh," even in the regenerate, "is not subject to the law of God."
Quote some Scripture, showing that this is the case.
1 St. John ii. 16; Rom. viii. 7.
What effect has this infection upon the spiritual condition of those who believe and are baptized? Although they are not under condemnation, they yet need continual forgiveness, even if not guilty of actual sin.
How do you show this?
"The Apostle doth confess, that concupiscence and lust hath of itself the nature of sin."
What Apostle?
St. Paul, Rom. viii. 7; where after saying, "I had not known sin, but by the law," he brings us an example, "I had not known lust, except the law had said, Thou shalt not covet;" thus making "lust," that is, desire of forbidden things, a kind of sin.
Article X.
What is the subject of the tenth Article?
"Free-Will."
How is the will of man affected by original corruption?
"The condition of Man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith, and calling upon God."
To what cannot man turn and prepare himself?
To faith and calling upon God.
Cannot he do this at all?
Not by his own natural strength and good works.
Why do you say that this is caused by original corruption? Because the Article teaches that it is "since the fall of Adam."
Prove that this is the case.
Rom. viii. 8; 1 Cor. ii. 14; 2 Cor. iii. 5. "They that are in the flesh cannot please God; the natural man receiveth not the things of the Spirit of God; we are not sufficient of ourselves to think any thing as of ourselves."
What connection has this fact with the condition of the will of man?
It shows that natural corruption deprives the will of strength effectually to choose what is good.
What then does our will need, in order to give us "power to do good works pleasant and acceptable to God?"
To be prevented, that we may have a good will, and to be assisted, when we have that good will.
What is meant by preventing our wills?
Stirring them up and directing them.
Prove that we need this.
John vi. 44. Our Lord said, "No man can come unto Me, except the Father draw him."
What supplies this need of ours?
"The grace" or favour " of God." Phil. ii. 13; St. John vi. 44.
By whom does this grace come to mankind?
"By Christ."
What is necessary after we have a good will? "The grace of God working with us." St. John xv. 5.
To what purpose?
To make our will effectual to do good works. Phil. ii. 13.
Article XI.
What is the subject of the eleventh Article?
"The Justification of Man."
What is meant here by "the justification of man?"
His being "accounted righteous before God."
Prove that we are not justified by our own works or deservings.
It follows from our being unable by our own natural strength to do works acceptable unto God.
Prove it directly from Scripture.
Rom. iii. 20-24. St. Paul says that "no flesh shall be justified in God's sight by the deeds of the law;" and that we are "justified freely by His grace through the redemption that is in Christ Jesus."
By what means on the part of man are we justified?
"By faith." Rom. iii. 28; v. 1.
Does not that imply some deserving on our part?
No; we are justified "only for the merit of our Lord and Saviour Jesus Christ." Rom. iii. 24.
When it is said that we are justified "by faith only," what does the Article mean to exclude?
Our own works. Rom. iii. 28. What general statement does the Article make respecting this doctrine?
That it "is most wholesome, and very full of comfort."
Where is this "more largely expressed?"
"In the Homily of Justification."
What is the title of this Homily in the Book of Homilies?
The Homily of Salvation.
In what sense does this Homily teach us that our own works are excluded from justification?
"So that we may not do them, to be made just by doing them."
In what way does the Homily show that this is "a wholesome doctrine?"
Because it "expresses the weakness of man and the goodness of God;" it instructs us that "justification is the office of God only, and is not a thing which we render unto Him, but which we receive from Him, by His free mercy, and by the only merits of His most dearly beloved Son."
In what respect is it "full of comfort?"
Because it teaches us that "what our weakness could not do," hath been done for us.
How does this Homily teach us to apply this doctrine to the case of infants?
It teaches that "in consequence of it," infants, being baptized and dying in their infancy, are by this sacrifice "washed from their sins, brought to God's favour, and made His children, and inheritors of His kingdom of heaven."
How does it teach us to apply it to the case of those who live to commit actual sin?
It informs us that "they which in act or deed do sin after their baptism, when they turn again to God unfeignedly, they are likewise washed by this sacrifice from their sins."
How do we know that these words refer to justification by Christ?
Because the Homily immediately adds, "this is that justification or righteousness which St. Paul speaketh of, when he saith, no man is justified by the works of the law, but freely by faith in Jesus Christ."
Article XII.
What is the subject of the twelfth Article?
"Good Works."
What works of man are really good?
Those "which are the fruits of Faith, and follow after Justification."
How have we power to do such works?
By the grace of God by Christ preventing us and working with us.
Why cannot such works "put away our sins?"
Because we have no power to do them without the grace of God.
Why cannot they "endure the severity of God's judgment?" Ps. cxxx. 3; cxliii. 2. Because they are always more or less imperfect.
How then are they "pleasing and acceptable unto God?"
Because they are nevertheless the fruit of the "inspiration of His Holy Spirit."
What is a lively faith?
A living effectual faith.
Prove that good works are a necessary fruit of a lively faith.
St. James ii. 16-18. "Faith, if it have not works, is dead, being alone."
What, then, is the connection of good works with justification?
They prove that we continue in a state of justification. Rom. viii. 5, 6; 1 St. John ii. 3.
Article XIII.
What is the subject of the thirteenth Article?
"Works before Justification."
What phrase is used in this Article to express the same sense as "justification?"
"The receiving the grace of Christ, and the inspiration of his Spirit."
What do you infer from this?
That the communication of the Spirit of Christ accompanies the grace of Christ by which we are justified. Why are works done before justification "not pleasant to God?"
Because "they spring not of faith in Jesus Christ."
How does that make them unacceptable?
Because no man is really acceptable to God, except in Christ.
What other negative assertion does this Article make concerning works done before justification?
That they do not "make men meet to receive grace."
How is this expressed in the language of the School–authors?
They do not "deserve grace of congruity."
Who are meant by "the School-authors?"
The learned writers whose works were commonly used in colleges and universities when the Reformation commenced.
What did they mean by congruity?
Fitness or suitableness.
What did they mean by deserving grace of congruity?
That works done in a state of nature might make men so fit to receive God's favour, that they might be said to deserve it.
What objection does the Article state to this opinion?
That works done by man in a state of nature have the nature of sin, and consequently deserve God's displeasure rather than His favour. Why have all such works the nature of sin?
Because "they are not done as God hath willed and commanded them to be done."
How so?
Because by nature man does not govern himself by the will of God.
Article XIV.
What is the subject of the fourteenth Article?
"Works of Supererogation."
What is the meaning of that expression?
"Voluntary Works, besides, over and above, God's Commandments."
What is the meaning of supererogation?
Something beyond what is required.
What does the Article say respecting such works?
That "they cannot be taught without arrogancy and impiety."
Why so?
Because when men do works which they consider works of supererogation, they by so doing "declare that they do not only render unto God as much as they are bound to do, but that they do more for His sake than of bounden duty is required."
What objection is there to thinking that we can render unto God more than of bounden duty is required?
Christ saith plainly, "When ye shall have done all those things which are commanded you, say, we are unprofitable servants: we have done that which was our duty to do." (Luke xvii. 10.)
How does that affect the question?
Because if we could render to God more than our duty required, we should be profitable servants.
Why is it necessary to protest against the doctrine of works of supererogation?
Because some have taught that the superabundant works of holy men may be applied to make amends for the deficiencies of others.
Article XV.
What is the subject of the fifteenth Article?
"Christ alone without Sin."
What is the meaning of that?
That no human being has ever been perfectly free from sin but Jesus Christ.
Where have we already seen that "Christ in the truth of our nature was made like unto us in all things?"
In the second Article, where He is said to be "very Man."
In what respect was He not like us?
In sin.
What was His condition in regard to sin?
He was "clearly void" of it, "both in His flesh and in His Spirit."
What is meant by being void of sin?
Being free from it. Prove that Jesus Christ was thus void of sin.
"He came to be a Lamb without spot, who, by sacrifice of Himself once made, should take away the sins of the world."
Prove this.
St. John i. 29; Heb. ix. 14, 28. St. John says, He is "the Lamb of God, that taketh away the sins of the world;" and St. Paul, that "He offered Himself without spot to God."
What further proof does the Article adduce?
"Sin, as St. John saith, was not in Him."
Where is this passage?
1 St. John iii. 5.
What is the condition of all other men?
They "offend in many things."
Who asserts this ?
St. James iii. 2.
Prove that those who are baptized and born again in Christ are in the same condition.
1 St. John i. 8. "If we say that we have no sin, we deceive ourselves, and the truth is not in us."
Show that this applies to those who are baptized and born again in Christ.
St. John's Epistles were written only for such persons.
Why was it necessary to assert that Christ alone is without sin?
To contradict the error of those who assert that the Blessed Virgin was without sin. Article XVI.
What is the subject of the sixteenth Article?
"Sin after Baptism."
What led to the drawing up of this Article?
There were some persons who, first, said "that they can sin no more as long as they live here," and, secondly, denied "the place of forgiveness to such as truly repent."
What was the ground of the first opinion?
The belief that "after we have received the Holy Ghost," we cannot "depart from grace given."
How do we know that this cannot be true?
1 Cor. ix. 27; Heb. xii. 15. St. Paul thought it possible for a person "to fall from the grace of God," and even for himself so to sin as to be "a castaway." See also Heb. iii. 12, 13.
What evil consequences followed from this error?
When these persons fell into sin, they would not confess that it was sin, and thus fell from one degree of sin to another.
What was the ground of their second opinion?
They thought that "every deadly sin committed after baptism is sin against the Holy Ghost, and unpardonable;" and consequently that after we have departed from grace given by deadly sin, we cannot "arise again and amend our lives."
What is a deadly sin? A sin that we commit, feeling and knowing all the time that we are doing wrong.
Why is it called deadly?
Because so long as we persist in it, we continue under the wrath of God, and cut off from Him.
Prove that deadly sins wilfully committed after baptism are not unpardonable.
Because St. John says to Christians, "If any man sin, we have an advocate with the Father, Jesus Christ the Righteous." And St. Peter encouraged Simon Magus to hope for forgiveness when he had committed a deadly sin after baptism. Acts viii. 9-24.
Prove that after we have departed from grace given and fallen into sin, we may, by the grace of God, rise again and amend our lives.
St. Peter rose again and amended his life, after he had departed from grace given by denying his Lord.
Article XVII.
What is the subject of the seventeenth Article?
"Predestination and Election."
What is meant by "predestination V
"The everlasting purpose of God." Eph. iii. 11.
When did He make this purpose?
"Before the foundations of the world were laid." Eph. i. 4.
What do you mean by "election?" God's choosing persons out of the rest of mankind.
What class of persons does predestination benefit?
Those whom God "hath chosen in Christ out of mankind." Eph. i. 4, 5.
Whom then hath God so chosen?
Those whom He makes members of Christ.
And whom does He make members of Christ?
The members of His Church. 1 Cor. xii. 27; Eph. i. 23.
To what benefit are they predestined?
"To life."
Explain this more fully.
God "hath constantly decreed by His counsel, secret to us, to deliver them from curse and damnation, and to bring them by Christ to everlasting salvation."
What is the course by which this is brought about?
"They be called, according to God's purpose, by His Spirit working in due season; they through Grace obey the calling: they be justified freely: they be made sons of God by adoption: they be made like the image of His only-begotten Son Jesus Christ:they walk religiously in good works, and at length by God's mercy they attain everlasting felicity."
Does all this happen to all the members of the Church?
It happens to the Church as a spiritual body, but not to all the members of it. What makes the difference between the individual members of the Church?
Heb. iii. 12, 14, 16-18; iv. 11. Whether they hold fast their faith and the profession of it, and labour to improve the privileges bestowed upon them; that is, whether they "make their calling and election sure." 2 St. Pet. i. 10.
Are all the members of the Church then predestined to eternal felicity?
Yes; but only on condition of their being led by the Holy Spirit. Heb. iii. 14.
What advantage is there in our knowing that God has so predestined and elected us?
"The godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeakable comfort." Rom. viii. 31-39.
Are all the members of the Church entitled to this comfort?
No: only "godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh and their earthly members, and drawing up their minds to high and heavenly things." Rom. viii. 14-17, 28.
Why are these the only persons entitled to this comfort?
Because they are the only persons who have any sufficient proof that they have improved the grace given to them. In what manner does the consideration of predestination comfort such persons?
"It doth greatly establish and confirm their faith of eternal Salvation to be enjoyed through Christ," and "doth fervently kindle their love towards God."
What is meant by "curious and carnal persons?"
Persons who inquire into religion only to satisfy their curiosity, and at the same time live according to their natural desires and inclinations.
What other mark have such persons?
They "lack the Spirit of Christ."
What is to be understood by this phrase?
They have not the Spirit of Christ so dwelling in them as to be governed by Him.
What is the consequence when such persons "have continually before their eyes the sentence of God's Predestination?"
It becomes "a most dangerous downfall, whereby the Devil doth thrust them either into desperation, or into wretchlessness of most unclean living, no less perilous than desperation."
What is desperation?
Giving up the hope of salvation.
What is wretchlessness?
Recklessness or carelessness.
How does the consideration of God's predestination produce this effect upon their minds?
They misunderstand the nature of predestination, and imagine that it signifies that God has destined some individuals to be saved, and others to be lost; and feeling themselves not to be at peace with God, they are apt to think they are not of the elect, and so cannot be saved.
Is it safe for persons to suppose themselves specially predestined by God, and then to take the promises of God to themselves?
No: for "God's promises must be received in such wise, as they are generally set forth to us in Holy Scripture."
How is that?
They are addressed to classes of persons in general, and not to individuals; and therefore we must see whether we have the marks of those to whom they were given.
Is it right for persons to suppose, because they are God's elect people, therefore they are exempted from the ordinary rules of Christian duty?
No: "in our doings we must follow that will of God, which we have expressly declared to us in the Word of God."
Article XVIII.
What is the subject of the eighteenth Article?
"Of obtaining eternal Salvation only by the Name of Christ."
What error is condemned in this Article?
The opinion that "every man shall be saved by the Law or Sect which he professeth, so that he be diligent to frame his life according to that law, and the light of nature."
What statement does the Article make in opposition to this?
"Holy Scripture doth set out unto us only the Name of Jesus Christ, whereby men must be saved."
Quote a passage of Scripture asserting this. Acts iv. 12.
How does this agree with St. Peter's words, that "in every nation he that feareth God and worketh righteousness is accepted with Him?" Acts x. 35.
St. Peter does not assert that any of these persons can be saved, except through the merits of Jesus Christ.
How does St. Peter's assertion differ from the error condemned in this Article?
The opinion condemned in the Article is not that persons may be saved in the law or sect they profess, through the merits and atonement of Christ, so that they live faithfully according to the light they have; but that they may be saved by that law or sect, by following it and the law of nature.
Why are those who hold this error "to be had accursed?"
1. Because they place every law or sect upon a footing of equality with the Gospel, and thus in effect affirm that the coming of Christ in the flesh was unnecessary: 2. They make our individual profession to be the only test of truth, instead of the Word of God.
- ↑ In the Rubric of the Prayer-book of the Church of England.